This publication examines a few landmark shifts in our account of the connection among human and divine lifestyles, as mirrored during the notion of time and corporeal adventure. Drawing jointly the superior students within the box, this booklet offers a consultant cross-section of influential traits within the philosophy of faith (e.g. phenomenology, existential proposal, Biblical hermeneutics, deconstruction) that experience formed our figuring out of the physique in its profane and sacred dimensions as website of conflicting discourses on presence and shortage, subjectivity and the demise of the topic, mortality, resurrection and everlasting existence.

Walter Kaufmann committed his existence to exploring the non secular implications ol literary and philosophical texts. Deeply skeptical concerning the human and ethical bene? ts of contemporary secularism, he additionally criticized the search for walk in the park pursued via dogma. Kaufmann observed a possibility of lack of authenticity in what he defined as unjusti?

The Seductions of Pilgrimage explores the concurrently beautiful and repellent, beguiling and inviting kinds of seduction in pilgrimage. It specializes in the numerous discursive, innovative, and functional mechanisms of seduction that draw person pilgrims to a pilgrimage website; the items, locations, and paradigms that pilgrims go away at the back of as they embark on their hyper-meaningful commute event; and the customarily unexpected components that lead pilgrims off their wanted path.

Extra resources for Embodiment: Phenomenological, Religious and Deconstructive Views on Living and Dying

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Therefore, if ‘the unprecedented intuition of Christianity’ is that of ‘another logos’, this logos is not simply the one that the Gospels speak of, but in one way or another, the one that they speak, with words and propositions, in as much as they allow us to hear the Words of Christ. And this presents us with the question of the conditions of possibility of this harmony – conditions of possibility, then, so that the logos which he speaks makes us await the one of which he speaks, so that the word of life, as a result, is communicated to us in the language of the world in which we live – so that it ‘appears through’ and not only it, but also and above all the flesh for which it is another name.

Henry distinctly makes this point in a 1991 interview entitled ‘Narrating pathos’: Language does not exist ... If I speak about being disturbed by a dog barking, the language itself, the words I use, the phrases I make, do not have reality ... This language is in no way language of itself, it is always language of something else and it erases itself before this reference, which is extremely powerful. , p. 710. , p. 119. 10 Cf. Michel Henry, C’est moi la vérité (Paris: Seuil, 1996), p. 92. 8 9 Embodiment 26 on a train and you look at the scenery, you do not look at the window.

Since, according to Fink, not all worldly meanings are false in the same proportion in terms of expressing transcendental knowledge [savoir], and because there are, he writes, ‘quite definite relations of affinity obtaining between matter-complexes that are transcendental and those that are designated in each sense with the naive verbal sense of natural expressions’,31 he brings in the category of analogy, and more precisely the idea of an analogical usage of language through which the phenomenologist could find the means to allow something of his un-worldly knowledge to appear through into the world.